mh_parser/vol_split/44 - Acts/Chapter 4.xml

<div2 id="Acts.v" n="v" next="Acts.vi" prev="Acts.iv" progress="3.69%" title="Chapter IV">
<h2 id="Acts.v-p0.1">A C T S.</h2>
<h3 id="Acts.v-p0.2">CHAP. IV.</h3>
<p class="intro" id="Acts.v-p1">In going over the last two chapters, where we met
with so many good things that the apostles did, I wondered what was
become of the scribes and Pharisees, and chief priests, that they
did not appear to contradict and oppose them, as they had used to
treat Christ himself; surely they were so confounded at first with
the pouring out of the Spirit that they were for a time struck
dumb! But I find we have not lost them; their forces rally again,
and here we have an encounter between them and the apostles; for
from the beginning the gospel met with opposition. Here, I. Peter
and John are taken up, upon a warrant from the priests, and
committed to jail, <scripRef id="Acts.v-p1.1" osisRef="Bible:Acts.4.1-Acts.4.4" parsed="|Acts|4|1|4|4" passage="Ac 4:1-4">ver.
1-4</scripRef>. II. They are examined by a committee of the great
sanhedrim, <scripRef id="Acts.v-p1.2" osisRef="Bible:Acts.4.5-Acts.4.7" parsed="|Acts|4|5|4|7" passage="Ac 4:5-7">ver. 5-7</scripRef>. III.
They bravely avow what they have done, and preach Christ to their
persecutors, <scripRef id="Acts.v-p1.3" osisRef="Bible:Acts.4.8-Acts.4.12" parsed="|Acts|4|8|4|12" passage="Ac 4:8-12">ver. 8-12</scripRef>.
IV. Their persecutors, being unable to answer them, enjoin them
silence, threatening them if they go on to preach the gospel, and
so dismiss them, <scripRef id="Acts.v-p1.4" osisRef="Bible:Acts.4.13-Acts.4.22" parsed="|Acts|4|13|4|22" passage="Ac 4:13-22">ver.
13-22</scripRef>. V. They apply to God by prayer, for the further
operations of that grace which they had already experienced,
<scripRef id="Acts.v-p1.5" osisRef="Bible:Acts.4.23-Acts.4.30" parsed="|Acts|4|23|4|30" passage="Ac 4:23-30">ver. 23-30</scripRef>. VI. God owns
them, both outwardly and inwardly, by manifest tokens of his
presence with them, <scripRef id="Acts.v-p1.6" osisRef="Bible:Acts.4.31-Acts.4.33" parsed="|Acts|4|31|4|33" passage="Ac 4:31-33">ver.
31-33</scripRef>. VII. The believers had their hearts knit together
in holy love, and enlarged their charity to the poor, and the
church flourished more than ever, to the glory of Christ, <scripRef id="Acts.v-p1.7" osisRef="Bible:Acts.4.33-Acts.4.37" parsed="|Acts|4|33|4|37" passage="Ac 4:33-37">ver. 33-37</scripRef>.</p>
<scripCom id="Acts.v-p1.8" osisRef="Bible:Acts.4" parsed="|Acts|4|0|0|0" passage="Ac 4" type="Commentary"/>
<scripCom id="Acts.v-p1.9" osisRef="Bible:Acts.4.1-Acts.4.4" parsed="|Acts|4|1|4|4" passage="Ac 4:1-4" type="Commentary"/><div class="Commentary" id="Bible:Acts.4.1-Acts.4.4">
<h4 id="Acts.v-p1.10">Peter and John Imprisoned.</h4>
<p class="passage" id="Acts.v-p2">1 And as they spake unto the people, the
priests, and the captain of the temple, and the Sadducees, came
upon them,   2 Being grieved that they taught the people, and
preached through Jesus the resurrection from the dead.   3 And
they laid hands on them, and put <i>them</i> in hold unto the next
day: for it was now eventide.   4 Howbeit many of them which
heard the word believed; and the number of the men was about five
thousand.</p>
<p class="indent" id="Acts.v-p3">We have here the interests of the kingdom
of heaven successfully carried on, and the powers of darkness
appearing against them to put a stop to them. let Christ's servants
be ever so resolute, Satan's agents will be spiteful; and
therefore, let Satan's agents be ever so spiteful, Christ's
servants ought to be resolute.</p>
<p class="indent" id="Acts.v-p4">I. The apostles, Peter and John, went on in
their work, and did not labour in vain. The Spirit enabled the
ministers to do their part, and the people theirs.</p>
<p class="indent" id="Acts.v-p5">1. The preachers faithfully deliver the
doctrine of Christ: <i>They spoke unto the people,</i> to all that
were within hearing, <scripRef id="Acts.v-p5.1" osisRef="Bible:Acts.4.1" parsed="|Acts|4|1|0|0" passage="Ac 4:1"><i>v.</i>
1</scripRef>. What they said concerned them all, and they spoke it
openly and publicly. <i>They taught the people,</i> still <i>taught
the people knowledge;</i> taught those that as yet did not believe,
for their conviction and conversion; and taught those that did
believe, for their comfort and establishment. <i>They preached
through Jesus the resurrection from the dead.</i> The doctrine of
the resurrection of the dead, (1.) Was verified in Jesus; this they
proved, that Jesus Christ had risen from the dead, as the first,
the chief, that should rise from the dead, <scripRef id="Acts.v-p5.2" osisRef="Bible:Acts.26.23" parsed="|Acts|26|23|0|0" passage="Ac 26:23"><i>ch.</i> xxvi. 23</scripRef>. They preached the
resurrection of Christ as their warrant for what they did. Or, (2.)
It is secured by him to all believers. The resurrection of the dead
includes all the happiness of the future state. This <i>they
preached through Jesus Christ,</i> attainable through him
(<scripRef id="Acts.v-p5.3" osisRef="Bible:Phil.3.10-Phil.3.11" parsed="|Phil|3|10|3|11" passage="Php 3:10,11">Phil. iii. 10, 11</scripRef>), and
through him only. They meddled not with matters of state, but kept
to their business, and preached to the people heaven as their end
and Christ as their way. See <scripRef id="Acts.v-p5.4" osisRef="Bible:Acts.17.18" parsed="|Acts|17|18|0|0" passage="Ac 17:18"><i>ch.</i> xvii. 18</scripRef>.</p>
<p class="indent" id="Acts.v-p6">2. The hearers cheerfully receive it
(<scripRef id="Acts.v-p6.1" osisRef="Bible:Acts.4.4" parsed="|Acts|4|4|0|0" passage="Ac 4:4"><i>v.</i> 4</scripRef>): <i>Many of
those who heard the word believed;</i> not all—perhaps not the
most, yet many, <i>to the number of about five thousand,</i> over
and above the three thousand we read of before. See how the gospel
got ground, and it was the effect of the pouring out of the Spirit.
Though the preachers were persecuted, the word prevailed; for
sometimes the church's suffering days have been her growing days:
the days of her infancy were so.</p>
<p class="indent" id="Acts.v-p7">II. The chief priests and their party now
made head against them, and did what they could to crush them;
their hands were tied awhile, but their hearts were not in the
least changed. Now here observe, 1. Who they were that appeared
against the apostles. They were <i>the priests;</i> you may be
sure, in the first place, they were always sworn enemies to Christ
and his gospel; they were as jealous for their priesthood as Cæsar
for his monarchy, and would not bear one they thought their rival
now, when he was preached as a priest, as much as when he himself
preached as a prophet. With them was joined <i>the captain of the
temple,</i> who, it is supposed, was a Roman officer, governor of
the garrison placed in the tower of Antonia, for the guard of the
temple: so that still here were both Jews and Gentiles confederate
against Christ. <i>The Sadducees</i> also, who denied <i>the being
of spirits</i> and <i>the future state,</i> were zealous against
them. "One would wonder" (saith Mr. Baxter) "what should make such
brutists as the Sadducees were to be such furious silencers and
persecutors. If there is no life to come, what harm can other men's
hopes of it do them? But in depraved souls all faculties are
vitiated. A blind man has a malignant heart and a cruel hand, to
this day." 2. How they stood affected to the apostles' preaching:
<i>They were grieved that they taught the people,</i> <scripRef id="Acts.v-p7.1" osisRef="Bible:Acts.4.2" parsed="|Acts|4|2|0|0" passage="Ac 4:2"><i>v.</i> 2</scripRef>. It grieved them, both that
the gospel doctrine was preached (was so preached, so publicly, so
boldly,), and that the people were so ready to hear it. They
thought, when they had put Christ to such an ignominious death, his
disciples would ever after be ashamed and afraid to own him, and
the people would have invincible prejudices against his doctrine;
and now it vexed them to see themselves disappointed, and that his
gospel got ground, instead of losing it. <i>The wicked shall see
it, and be grieved,</i> <scripRef id="Acts.v-p7.2" osisRef="Bible:Ps.112.10" parsed="|Ps|112|10|0|0" passage="Ps 112:10">Ps. cxii.
10</scripRef>. They were grieved at that which they should have
rejoiced in, at that which angels rejoice in. Miserable is their
case to whom the glory of Christ's kingdom is a grief; for, since
the glory of that kingdom is everlasting, it follows of course that
their grief will be everlasting too. It grieved them that the
apostles <i>preached through Jesus the resurrection from the
dead.</i> The Sadducees were grieved that the resurrection from the
dead was preached; for they opposed that doctrine, and could not
bear to hear of a future state, to hear it so well attested. The
chief priests were grieved that they preached the resurrection of
the dead through Jesus, that he should have the honour of it; and,
though they professed to believe the resurrection of the dead
against the Sadducees, yet they would rather give up that important
article than have it preached and proved to be through Jesus. 3.
How far they proceeded against the apostles (<scripRef id="Acts.v-p7.3" osisRef="Bible:Acts.4.3" parsed="|Acts|4|3|0|0" passage="Ac 4:3"><i>v.</i> 3</scripRef>): <i>They laid hands on them</i>
(that is, their servants and officers did at their command), and
<i>put them in hold,</i> committed them to the custody of the
proper officer until the next day; they could not examine them now,
for it was even-tide, and yet would defer it no longer than <i>till
next day.</i> See how God trains up his servants for sufferings by
degrees, and by less trials prepares them for greater; now they
resist unto bonds only, but afterwards to blood.</p>
</div><scripCom id="Acts.v-p7.4" osisRef="Bible:Acts.4.5-Acts.4.14" parsed="|Acts|4|5|4|14" passage="Ac 4:5-14" type="Commentary"/><div class="Commentary" id="Bible:Acts.4.5-Acts.4.14">
<h4 id="Acts.v-p7.5">Peter and John Examined before the
Sanhedrim.</h4>
<p class="passage" id="Acts.v-p8">5 And it came to pass on the morrow, that their
rulers, and elders, and scribes,   6 And Annas the high
priest, and Caiaphas, and John, and Alexander, and as many as were
of the kindred of the high priest, were gathered together at
Jerusalem.   7 And when they had set them in the midst, they
asked, By what power, or by what name, have ye done this?   8
Then Peter, filled with the Holy Ghost, said unto them, Ye rulers
of the people, and elders of Israel,   9 If we this day be
examined of the good deed done to the impotent man, by what means
he is made whole;   10 Be it known unto you all, and to all
the people of Israel, that by the name of Jesus Christ of Nazareth,
whom ye crucified, whom God raised from the dead, <i>even</i> by
him doth this man stand here before you whole.   11 This is
the stone which was set at nought of you builders, which is become
the head of the corner.   12 Neither is there salvation in any
other: for there is none other name under heaven given among men,
whereby we must be saved.   13 Now when they saw the boldness
of Peter and John, and perceived that they were unlearned and
ignorant men, they marvelled; and they took knowledge of them, that
they had been with Jesus.   14 And beholding the man which was
healed standing with them, they could say nothing against it.</p>
<p class="indent" id="Acts.v-p9">We have here the trial of Peter and John
before the judges of the ecclesiastical court, for preaching a
sermon concerning Jesus Christ, and working a miracle in his name.
This is charged upon them as a crime, which was the best service
they could do to God or men.</p>
<p class="indent" id="Acts.v-p10">I. Here is the court set. An extraordinary
court, it should seem, was called on purpose upon this occasion.
Observe, 1. The time when the court sat (<scripRef id="Acts.v-p10.1" osisRef="Bible:Acts.4.5" parsed="|Acts|4|5|0|0" passage="Ac 4:5"><i>v.</i> 5</scripRef>)—<i>on the morrow;</i> not in the
night, as when Christ was to be tried before them, for they seem
not to have been so hot upon this prosecution as they were upon
that; it was well if they began to relent. But they adjourned it to
the morrow, and no longer; for they were impatient to get them
silenced, and would lose no time. 2. The place where—in Jerusalem
(<scripRef id="Acts.v-p10.2" osisRef="Bible:Acts.4.6" parsed="|Acts|4|6|0|0" passage="Ac 4:6"><i>v.</i> 6</scripRef>); there it was
that he told his disciples they must expect to suffer hard things,
as he had done before them in that place. This seems to come in
here as an aggravation of their sin, that in Jerusalem, where there
were so many that looked for redemption before it came, yet there
were more that would not look upon it when it did come. How is that
faithful city become a harlot! See <scripRef id="Acts.v-p10.3" osisRef="Bible:Matt.23.37" parsed="|Matt|23|37|0|0" passage="Mt 23:37">Matt. xxiii. 37</scripRef>. It was in the foresight of
Jerusalem's standing in her own light that Christ beheld the city,
and wept over it. 3. The judges of the court. (1.) Their general
character: they were <i>rulers, elders,</i> and <i>scribes,</i>
<scripRef id="Acts.v-p10.4" osisRef="Bible:Acts.4.5" parsed="|Acts|4|5|0|0" passage="Ac 4:5"><i>v.</i> 5</scripRef>. The scribes were
men of learning, who came to dispute with the apostles, and hoped
to confute them. The rulers and elders were men in power, who, if
they could not answer them, thought they could find some cause or
other to silence them. If the gospel of Christ had not been of God,
it could not have made its way, for it had both the learning and
power of the world against it, both the colleges of the scribes and
the courts of the elders. (2.) The names of some of them, who were
most considerable. Here were Annas and Caiaphas, ringleaders in
this persecution; Annas the president of the sanhedrim, and
Caiaphas the high priest (though Annas is here called so) and
<i>father of the house of judgment.</i> It should seem that Annas
and Caiaphas executed the high priest's office alternately, year
for year. These two were most active against Christ; then Caiaphas
was high priest, now Annas was; however they were both equally
malignant against Christ and his gospel. John is supposed to be the
son of Annas; and Alexander is mentioned by Josephus as a man that
made a figure at that time. There were others likewise that were
<i>of the kindred of the high priest,</i> who having dependence on
him, and expectations from him, would be sure to say as he said,
and vote with him against the apostles. Great relations, and not
good, have been a snare to many.</p>
<p class="indent" id="Acts.v-p11">II. The prisoners are arraigned, <scripRef id="Acts.v-p11.1" osisRef="Bible:Acts.4.7" parsed="|Acts|4|7|0|0" passage="Ac 4:7"><i>v.</i> 7</scripRef>. 1. They are brought to the
bar; they <i>set them in the midst,</i> for the sanhedrim sat in a
circle, and those who had any thing to do in the court stood or sat
in the midst of them (<scripRef id="Acts.v-p11.2" osisRef="Bible:Luke.2.46" parsed="|Luke|2|46|0|0" passage="Lu 2:46">Luke ii.
46</scripRef>), so Dr. Lightfoot. Thus the scripture was fulfilled,
<i>The assembly of the wicked has enclosed me,</i> <scripRef id="Acts.v-p11.3" osisRef="Bible:Ps.22.16" parsed="|Ps|22|16|0|0" passage="Ps 22:16">Ps. xxii. 16</scripRef>. <i>They compassed me
about like bees,</i> <scripRef id="Acts.v-p11.4" osisRef="Bible:Ps.118.12" parsed="|Ps|118|12|0|0" passage="Ps 118:12">Ps. cxviii.
12</scripRef>. They were seated on every side. 2. The question they
asked them was, "<i>By what power, or by what name, have you done
this?</i> By what authority do you these things?" (the same
question that they had asked their Master, <scripRef id="Acts.v-p11.5" osisRef="Bible:Matt.21.23" parsed="|Matt|21|23|0|0" passage="Mt 21:23">Matt. xxi. 23</scripRef>): "Who commissioned you to
preach such a doctrine as this, and empowered you to work such a
miracle as this? You have no warrant nor license from us, and
therefore are accountable to us whence you have your warrant." Some
think this question was grounded upon a fond conceit that the very
naming of some names might do wonders, as <scripRef id="Acts.v-p11.6" osisRef="Bible:Acts.19.13" parsed="|Acts|19|13|0|0" passage="Ac 19:13"><i>ch.</i> xix. 13</scripRef>. The Jewish exorcists made
use of the name of Jesus. Now they would know what name they made
use of in their cure, and consequently what name they set
themselves to advance in their preaching. They knew very well that
they preached Jesus, and the resurrection of the dead, and the
healing of the sick, through Jesus (<scripRef id="Acts.v-p11.7" osisRef="Bible:Acts.4.2" parsed="|Acts|4|2|0|0" passage="Ac 4:2"><i>v.</i> 2</scripRef>), yet they asked them, to tease
them, and try if they could get any thing out of them that looked
criminal.</p>
<p class="indent" id="Acts.v-p12">III. The plea they put in, the design of
which was not so much to clear and secure themselves as to advance
the name and honour of their Master, who had told them that their
being brought before governors and kings would give them an
opportunity of preaching the gospel to those to whom otherwise they
could not have had access, and it should be <i>a testimony against
them.</i> <scripRef id="Acts.v-p12.1" osisRef="Bible:Mark.13.19" parsed="|Mark|13|19|0|0" passage="Mk 13:19">Mark xiii. 19</scripRef>.
Observe,</p>
<p class="indent" id="Acts.v-p13">1. By whom this plea was drawn up: it was
dictated by the Holy Ghost, who fitted Peter more than before for
this occasion. The apostles, with a holy negligence of their own
preservation, set themselves to preach Christ as he had directed
them to do in such a case, and then Christ made good to them his
promise, that the Holy Ghost should <i>give them in that same hour
what they should speak.</i> Christ's faithful advocates shall never
want instructions, <scripRef id="Acts.v-p13.1" osisRef="Bible:Mark.13.11" parsed="|Mark|13|11|0|0" passage="Mk 13:11">Mark xiii.
11</scripRef>.</p>
<p class="indent" id="Acts.v-p14">2. To whom it was given in: Peter, who is
still the chief speaker, addresses himself to the judges of the
court, as the <i>rulers of the people, and elders of</i> Israel;
for the wickedness of those in power does not divest them of their
power, but the consideration of the power they are entrusted with
should prevail to divest them of their wickedness. "You are rulers
and elders, and should know more than others of the signs of the
times, and not oppose that which you are bound by the duty of your
place to embrace and advance, that is, the kingdom of the Messiah;
you are rulers and elders of Israel, God's people, and if you
mislead them, and cause them to err, you will have a great deal to
answer for."</p>
<p class="indent" id="Acts.v-p15">3. What the plea is: it is a solemn
declaration,</p>
<p class="indent" id="Acts.v-p16">(1.) That what they did was in the name of
Jesus Christ, which was a direct answer to the question the court
asked them (<scripRef id="Acts.v-p16.1" osisRef="Bible:Acts.4.9-Acts.4.10" parsed="|Acts|4|9|4|10" passage="Ac 4:9,10"><i>v.</i> 9,
10</scripRef>): "<i>If we this day be examined,</i> be called to an
account as criminals, so the word signifies, for <i>a good deed</i>
(as any one will own it to be) <i>done to the impotent man,</i>—if
this be the ground of the commitment, this the matter of the
indictment,—if we are put to the question, <i>by what means,</i>
or by whom, <i>he is made whole,</i> we have an answer ready, and
it is the same we gave to the people (<scripRef id="Acts.v-p16.2" osisRef="Bible:Acts.3.16" parsed="|Acts|3|16|0|0" passage="Ac 3:16"><i>ch.</i> iii. 16</scripRef>), we will repeat it to you,
as that which we will stand by. <i>Be it known to you all</i> who
pretend to be ignorant of this matter, and not to you only, but
<i>to all the people of Israel,</i> for they are all concerned to
know it, <i>that by the name of Jesus Christ,</i> that precious,
powerful, prevailing name, that name above every name, even by him
whom you in contempt called Jesus of Nazareth, <i>whom you
crucified,</i> both rulers and people, and <i>whom God hath raised
from the dead</i> and advanced to the highest dignity and dominion,
<i>even by him doth this man stand here before you whole,</i> a
monument of the power of the Lord Jesus." Here, [1.] He justifies
what he and his colleague had done in curing the lame man. It was a
<i>good deed;</i> it was a kindness to the man that had begged, but
could not work for his living; a kindness to the temple, and to
those that went in to worship, who were now freed from the noise
and clamour of this common beggar. "Now, if we be reckoned with for
this good deed, we have no reason to be ashamed, <scripRef id="Acts.v-p16.3" osisRef="Bible:1Pet.2.20 Bible:Acts.4.14 Bible:Acts.4.16" parsed="|1Pet|2|20|0|0;|Acts|4|14|0|0;|Acts|4|16|0|0" passage="1Pe 2:20,Ac 4:14,16">1 Pet. ii. 20; <i>ch.</i> iv. 14,
16</scripRef>. Let those be ashamed who bring us into trouble for
it." Note, It is no new thing for good men to suffer ill for doing
well. <i>Bene agere et male pati vere Christianum est—To do well
and to suffer punishment is the Christian's lot.</i> [2.] He
transfers all the praise and glory of this good deed to Jesus
Christ. "It is by him, and not by any power of ours, that this man
is cured." The apostles seek not to raise an interest for
themselves, nor to recommend themselves by this miracle to the good
opinion of the court; but, "Let the Lord alone be exalted, no
matter what becomes of us." [3.] He charges it upon the judges
themselves, that they had been the murderers of this Jesus: "It is
he <i>whom you crucified,</i> look how you will answer it;" in
order to the bringing of them to believe in Christ (for he aims at
no less than this) he endeavours to convince them of sin, of that
sin which, one would think, of all others, was most likely to
startle conscience—their putting Christ to death. Let them take it
how they will, Peter will miss no occasion to tell them of it. [4.]
He attests the resurrection of Christ as the strongest testimony
for him, and against his persecutors: "<i>They crucified him,</i>
but God <i>raised him from the dead;</i> they took away his life,
but God gave it to him again, and your further opposition to his
interest will speed no better." He tells them that God raised him
from the dead, and they could not for shame answer him with that
foolish suggestion which they palmed upon the people, that <i>his
disciples came by night and stole him away.</i> [5.] He preaches
this to all the bystanders, to be by them repeated to all their
neighbours, and commands all manner of persons, from the highest to
the lowest, to take notice of it at their peril: "<i>Be it known to
you all</i> that are here present, and it shall be made known to
<i>all the people of Israel,</i> wherever they are dispersed, in
spite of all your endeavours to stifle and suppress the notice of
it: as the Lord God of gods knows, so Israel shall know, all Israel
shall know, that wonders are wrought in the name of Jesus, not by
repeating it as a charm, but believing in it as a divine revelation
of grace and good-will to men."</p>
<p class="indent" id="Acts.v-p17">(2.) That the name of this Jesus, by the
authority of which they acted, is that name alone by which we can
be saved. He passes from this particular instance to show that it
is not a particular sect or party that is designed to be set up by
the doctrine they preached, and the miracle they wrought, which
people might either join with or keep off from at their pleasure,
as it was with the sects of the philosophers and those among the
Jews; but that it is a sacred and divine institution that is hereby
ratified and confirmed, and which all people are highly concerned
to submit to and come into the measures of. It is not an
indifferent thing, but of absolute necessity, that people believe
in this name, and call upon it. [1.] We are obliged to it in duty
to God, and in compliance with his designs (<scripRef id="Acts.v-p17.1" osisRef="Bible:Acts.4.11" parsed="|Acts|4|11|0|0" passage="Ac 4:11"><i>v.</i> 11</scripRef>): "<i>This is the stone which was
set at nought of your builders,</i> you that are <i>the rulers of
the people, and the elders of Israel,</i> that should be the
builders of the church, that pretend to be so, for the church is
God's building. Here was a stone offered you, to be put in the
chief place of the building, to be the main pillar on which the
fabric might entirely rest; but you set it at nought, rejected it,
would not make use of it, but threw it by as good for nothing but
to make a stepping-stone of; but this stone is <i>now become the
head of the corner;</i> God has raised up this Jesus whom you
rejected, and, by setting him at his right hand, has made him both
the corner stone and the head stone, the centre of unity and the
fountain of power." Probably St. Peter here chose to make use of
this quotation because Christ had himself made use of it, in answer
to the demand of the chief priests and the elders concerning his
authority, not long before this, <scripRef id="Acts.v-p17.2" osisRef="Bible:Matt.21.42" parsed="|Matt|21|42|0|0" passage="Mt 21:42">Matt.
xxi. 42</scripRef>. Scripture is a tried weapon in our spiritual
conflicts: let us therefore stick to it. [2.] We are obliged to it
for our own interest. We are undone if we do not take shelter in
this name, and make it our refuge and strong tower; for we cannot
be saved but by Jesus Christ, and, if we be not eternally saved, we
are eternally undone (<scripRef id="Acts.v-p17.3" osisRef="Bible:Acts.4.12" parsed="|Acts|4|12|0|0" passage="Ac 4:12"><i>v.</i>
12</scripRef>): <i>Neither is there salvation in any other.</i> As
there is no other name by which diseased bodies can be cured, so
there is no other by which sinful souls can be saved. "By him, and
him only, by receiving and embracing his doctrine, salvation must
now be hoped for by all. For there is no other religion in the
world, no, not that delivered by Moses, by which salvation can be
had for those that do not now come into this, at the preaching of
it." So. Dr. Hammond. Observe here, <i>First,</i> Our salvation is
our chief concern, and that which ought to lie nearest to our
hearts—our rescue from wrath and the curse, and our restoration to
God's favour and blessing. <i>Secondly,</i> Our salvation is not in
ourselves, nor can be obtained by any merit or strength of our own;
we can destroy ourselves, but we cannot save ourselves.
<i>Thirdly,</i> There are among men many names that pretend to be
saving names, but really are not so; many institutions in religion
that pretend to settle a reconciliation and correspondence between
God and man, but cannot do it. <i>Fourthly,</i> It is only by
Christ and his name that those favours can be expected from God
which are necessary to our salvation, and that our services can be
accepted with God. This is the honour of Christ's name, that it is
the only name whereby we must be saved, the only name we have to
plead in all our addresses to God. This name is <i>given.</i> God
has appointed it, and it is an inestimable benefit freely conferred
upon us. It is given <i>under heaven.</i> Christ has not only a
great name in heaven, but a great name under heaven; for he has all
power both in the upper and in the lower world. It is given
<i>among men,</i> who need salvation, men who are ready to perish.
We may be saved by his name, that name of his, <i>The Lord our
righteousness;</i> and we cannot be saved by any other. How far
those may find favour with God who have not the knowledge of
Christ, nor any actual faith in him, yet live up to the light they
have, it is not our business to determine. But this we know, that
whatever saving favour such may receive it is upon the account of
Christ, and for his sake only; so that still <i>there is no
salvation in any other. I have surnamed thee, though thou hast not
known me,</i> <scripRef id="Acts.v-p17.4" osisRef="Bible:Isa.45.4" parsed="|Isa|45|4|0|0" passage="Isa 45:4">Isa. xlv.
4</scripRef>.</p>
<p class="indent" id="Acts.v-p18">IV. The stand that the court was put to in
the prosecution, by this plea, <scripRef id="Acts.v-p18.1" osisRef="Bible:Acts.4.13-Acts.4.14" parsed="|Acts|4|13|4|14" passage="Ac 4:13,14"><i>v.</i> 13, 14</scripRef>. Now was fulfilled that
promise Christ made, that he would give them <i>a mouth and wisdom,
such as all their adversaries should not be able to gainsay nor
resist.</i></p>
<p class="indent" id="Acts.v-p19">1. They could not deny the cure of the lame
man to be both a good deed and a miracle. He was there standing
with Peter and John, ready to attest the cure, if there were
occasion, and they had <i>nothing to say against it</i> (<scripRef id="Acts.v-p19.1" osisRef="Bible:Acts.4.14" parsed="|Acts|4|14|0|0" passage="Ac 4:14"><i>v.</i> 14</scripRef>), either to disprove it
or to disparage it. It was well that it was not the sabbath day,
else they would have had that to say against it.</p>
<p class="indent" id="Acts.v-p20">2. They could not, with all their pomp and
power, face down Peter and John. This was a miracle not inferior to
the cure of the lame man, considering both what cruel bloody
enemies these priests had been to the name of Christ (enough to
make any one tremble that appeared for him), and considering what
cowardly faint-hearted advocates those disciples had lately been
for him, Peter particularly, who denied him for fear of a silly
maid; yet now they see <i>the boldness of Peter and John,</i>
<scripRef id="Acts.v-p20.1" osisRef="Bible:Acts.4.13" parsed="|Acts|4|13|0|0" passage="Ac 4:13"><i>v.</i> 13</scripRef>. Probably there
was something extraordinary and very surprising in their looks;
they appeared not only undaunted by the rulers, but daring and
daunting to them; they had something majestic in their foreheads,
sparkling in their eyes, and commanding, if not terrifying, in
their voice. They <i>set their faces like a flint,</i> as the
prophet, <scripRef id="Acts.v-p20.2" osisRef="Bible:Isa.50.7 Bible:Ezek.3.9" parsed="|Isa|50|7|0|0;|Ezek|3|9|0|0" passage="Isa 50:7,Eze 3:9">Isa. l. 7; Ezek. iii.
9</scripRef>. The courage of Christ's faithful confessors has often
been the confusion of their cruel persecutors. Now, (1.) We are
here told what increased their wonder: They <i>perceived that they
were unlearned and ignorant men.</i> They enquired either of the
apostles or themselves or of others, and found that they were of
mean extraction, born in Galilee, that they were bred fishermen,
and had no learned education, had never been at any university,
were not brought up at the feet of any of the rabbin, had never
been conversant in courts, camps, or colleges; nay, perhaps, talk
to them at this time upon any point in natural philosophy,
mathematics, or politics, and you will find they know nothing of
the matter; and yet speak to them of the Messiah and his kingdom,
and they speak with so much clearness, evidence, and assurance, so
pertinently and so fluently, and are so ready in the scriptures of
the Old Testament relating to it, that the most learned judge upon
the bench is not able to answer them, nor to enter the lists with
them. They were <i>ignorant men</i>—<b><i>idiotai,</i></b>
<i>private men,</i> men that had not any public character nor
employment; and therefore they wondered they should have such high
pretensions. They were <i>idiots</i> (so the word signifies): they
looked upon them with as much contempt as if they had been <i>mere
naturals,</i> and expected no more from them, which made them
wonder to see what freedom they took. (2.) We are told what made
their wonder in a great measure to cease: they <i>took knowledge of
them that they had been with Jesus;</i> they, themselves, it is
probable, had seen them with him in the temple, and now recollected
that they had seen them; or some of their servants or those about
them informed them of it, for they would not be thought themselves
to have taken notice of such inferior people. But when they
understood that <i>they had been with Jesus,</i> had been
conversant with him, attendant on him, and trained up under him,
they knew what to impute their boldness to; nay, their boldness in
divine things was enough to show with whom they had had their
education. Note, Those that <i>have been with Jesus,</i> in
converse and communion with him, have been attending on his word,
praying in his name, and celebrating the memorials of his death and
resurrection, should conduct themselves, in every thing, so that
those who converse with them may <i>take knowledge of them that
they have been with Jesus;</i> and this makes them so holy, and
heavenly, and spiritual, and cheerful; this has raised them so much
above this world, and filled them with another. One may know that
they have been in the mount by the shining of their faces.</p>
</div><scripCom id="Acts.v-p20.3" osisRef="Bible:Acts.4.15-Acts.4.22" parsed="|Acts|4|15|4|22" passage="Ac 4:15-22" type="Commentary"/><div class="Commentary" id="Bible:Acts.4.15-Acts.4.22">
<h4 id="Acts.v-p20.4">The Resolution of Peter and
John.</h4>
<p class="passage" id="Acts.v-p21">15 But when they had commanded them to go aside
out of the council, they conferred among themselves,   16
Saying, What shall we do to these men? for that indeed a notable
miracle hath been done by them <i>is</i> manifest to all them that
dwell in Jerusalem; and we cannot deny <i>it.</i>   17 But
that it spread no further among the people, let us straitly
threaten them, that they speak henceforth to no man in this name.
  18 And they called them, and commanded them not to speak at
all nor teach in the name of Jesus.   19 But Peter and John
answered and said unto them, Whether it be right in the sight of
God to hearken unto you more than unto God, judge ye.   20 For
we cannot but speak the things which we have seen and heard.  
21 So when they had further threatened them, they let them go,
finding nothing how they might punish them, because of the people:
for all <i>men</i> glorified God for that which was done.   22
For the man was above forty years old, on whom this miracle of
healing was showed.</p>
<p class="indent" id="Acts.v-p22">We have here the issue of the trial of
Peter and John before the council. They came off now with flying
colours, because they must be trained up to sufferings by degrees,
and by less trials be prepared for greater. They now but <i>run
with the footmen;</i> hereafter we shall have them <i>contending
with horses,</i> <scripRef id="Acts.v-p22.1" osisRef="Bible:Jer.12.5" parsed="|Jer|12|5|0|0" passage="Jer 12:5">Jer. xii.
5</scripRef>.</p>
<p class="indent" id="Acts.v-p23">I. Here is the consultation and resolution
of the court about this matter, and their proceeding thereupon.</p>
<p class="indent" id="Acts.v-p24">1. The prisoners were ordered to withdraw
(<scripRef id="Acts.v-p24.1" osisRef="Bible:Acts.4.15" parsed="|Acts|4|15|0|0" passage="Ac 4:15"><i>v.</i> 15</scripRef>): They
<i>commanded them to go aside out of the council,</i> willing
enough to get clear of them (they spoke so home to their
consciences), and not willing they should hear the acknowledgements
that were extorted from them; but, though they might not hear from
them, we have them here upon record. The designs of Christ's
enemies are carried on in close cabals, and they dig deep, as if
they would hide their counsels from the Lord.</p>
<p class="indent" id="Acts.v-p25">2. A debate arose upon this matter: <i>They
conferred among themselves;</i> every one is desired to speak his
mind freely, and to give advice upon this important affair. <i>Now
the scripture was fulfilled</i> that the rulers would <i>take
counsel together against the Lord, and against his anointed,</i>
<scripRef id="Acts.v-p25.1" osisRef="Bible:Ps.2.2" parsed="|Ps|2|2|0|0" passage="Ps 2:2">Ps. ii. 2</scripRef>. The question
proposed was, <i>What shall we do to these men?</i> <scripRef id="Acts.v-p25.2" osisRef="Bible:Acts.4.16" parsed="|Acts|4|16|0|0" passage="Ac 4:16"><i>v.</i> 16</scripRef>. If they would have
yielded to the convincing commanding power of truth, it had been
easy to say what they should do to these men. They should have
placed them at the head of their council, and received their
doctrine, and been baptized by them in the name of the Lord Jesus,
and joined in fellowship with them. But, when men will not be
persuaded to do what they should do, it is no marvel that they are
ever and anon at a loss what to do. The truths of Christ, if men
would but entertain them as they should, would give them no manner
of trouble or uneasiness; but, if they <i>hold them</i> or imprison
them <i>in unrighteousness</i> (<scripRef id="Acts.v-p25.3" osisRef="Bible:Rom.1.18" parsed="|Rom|1|18|0|0" passage="Ro 1:18">Rom. i.
18</scripRef>), they will find them a burdensome stone that they
will not know what to do with, <scripRef id="Acts.v-p25.4" osisRef="Bible:Zech.12.3" parsed="|Zech|12|3|0|0" passage="Zec 12:3">Zech.
xii. 3</scripRef>.</p>
<p class="indent" id="Acts.v-p26">3. They came at last to a resolution, in
two things:—</p>
<p class="indent" id="Acts.v-p27">(1.) That it was not safe to punish the
apostles for what they had done. Very willingly would they have
done it, but they had not courage to do it, because the people
espoused their cause, and cried up the miracle; and they stood now
in as much awe of them as they had done formerly, when they durst
not lay hands of Christ <i>for fear of the people.</i> By this it
appears that the outcry of the mob against our Saviour was a forced
or managed thing, the stream soon returned to its former channel.
Now they could not find how they might punish Peter and John, what
colour they might have for it, <i>because of the people.</i> They
knew it would be an unrighteous thing to punish them, and therefore
should have been restrained from it by the fear of God; but they
considered it only as a dangerous thing, and therefore were held in
from it only by the fear of <i>the people.</i> For, [1.] The people
were convinced of the truth of the miracle; it was a <i>notable
miracle,</i> <b><i>gnoston semeion</i></b>—<i>a known miracle;</i>
it was known that they did it in Christ's name, and that Christ
himself had often the like before. This was a known instance of the
power of Christ, and a proof of his doctrine. That it was a great
miracle, and wrought for the confirmation of the doctrine they
preached (for it was a sign), was <i>manifest to all that dwelt in
Jerusalem:</i> it was an opinion universally received, and, the
miracle being wrought at the gate of the temple, universal notice
was taken of it; and they themselves, with all the craftiness and
all the effrontery they had, <i>could not deny it</i> to be a true
miracle; every body would have hooted at them if they had. They
could easily deny it to their own consciences, but not to the
world. The proofs of the gospel were undeniable. [2.] They went
further, and were not only convinced of the truth of the miracle,
but all men <i>glorified God for that which was done.</i> Even
those that were not persuaded by it to believe in Christ were yet
so affected with it, as a mercy to a poor man and an honour to
their country, that they could not but give praise to God for it;
even natural religion taught them to do this. And, if the priests
had punished Peter and John for that for which all men glorified
God, they would have lost all their interest in the people, and
been abandoned as enemies both to God and man. Thus therefore their
wrath shall be made to praise God, and the remainder thereof shall
be restrained.</p>
<p class="indent" id="Acts.v-p28">(2.) That it was nevertheless necessary to
silence them for the future, <scripRef id="Acts.v-p28.1" osisRef="Bible:Acts.4.17-Acts.4.18" parsed="|Acts|4|17|4|18" passage="Ac 4:17,18"><i>v.</i> 17, 18</scripRef>. They could not prove that
they had said or done any thing amiss, and yet they must no more
say nor do what they have done. All their care is that the doctrine
of Christ <i>spread no further among the people;</i> as if that
healing institution were a plague begun, the contagion of which
must be stopped. See how the malice of hell fights against the
counsels of heaven; God will have the knowledge of Christ to spread
all the world over, but the chief priests would have it spread no
further, which he that sits in heaven laughs at. Now, to prevent
the further spreading of this doctrine, [1.] They charge the
apostles never to preach it any more. Be it enacted by their
authority (which they think every Israelite is bound in conscience
to submit to) that <i>no man speak at all nor teach in the name of
Jesus,</i> <scripRef id="Acts.v-p28.2" osisRef="Bible:Acts.4.18" parsed="|Acts|4|18|0|0" passage="Ac 4:18"><i>v.</i> 18</scripRef>. We
do not find that they give them any reason why the doctrine of
Christ must be suppressed; they cannot say it is false or
dangerous, or of any ill tendency, and they are ashamed to own the
true reason, that it testifies against their hypocrisy and
wickedness, and shocks their tyranny. But, <i>Stat pro ratione
voluntas—They can assign no reason but their will.</i> "We
strictly charge and command you, not only that you do not preach
this doctrine publicly, but that you <i>speak henceforth to no
man,</i> not to any particular person privately, <i>in this
name,</i>" <scripRef id="Acts.v-p28.3" osisRef="Bible:Acts.4.17" parsed="|Acts|4|17|0|0" passage="Ac 4:17"><i>v.</i> 17</scripRef>.
There is not a greater service done to the devil's kingdom than the
silencing of faithful ministers; and putting those under a bushel
that are the lights of the world. [2.] They threaten them if they
do, strictly threaten them: it is at their peril. This court will
reckon itself highly affronted if they do, and they shall fall
under its displeasure. Christ had not only charged them to preach
the gospel to every creature, but had promised to bear them out in
it, and reward them for it. Now these priests not only forbid the
preaching of the gospel, but threaten to punish it as a heinous
crime; but those who know how to put a just value upon the world's
threatenings, though they be threatenings of slaughter that it
breathes out, <scripRef id="Acts.v-p28.4" osisRef="Bible:Acts.9.1" parsed="|Acts|9|1|0|0" passage="Ac 9:1"><i>ch.</i> ix.
1</scripRef>.</p>
<p class="indent" id="Acts.v-p29">II. Here is the courageous resolution of
the prisoners to go on in their work, notwithstanding the
resolutions of this court, and their declaration of this
resolution, <scripRef id="Acts.v-p29.1" osisRef="Bible:Acts.4.19-Acts.4.20" parsed="|Acts|4|19|4|20" passage="Ac 4:19,20"><i>v.</i> 19,
20</scripRef>. Peter and John needed not confer together to know
one another's minds (for they were both actuated by one and the
same Spirit), but agree presently in the same sentiments, and
jointly put in the answer: "<i>Whether it be right in the sight of
God,</i> to whom both you and we are accountable, <i>to hearken
unto you more than unto God,</i> we appeal to yourselves, <i>judge
you; for we cannot forbear speaking</i> to every body <i>the things
which we have seen and heard,</i> and are ourselves full of, and
are charged to publish." The prudence of the serpent would have
directed them to be silent, and, though they could not with a good
conscience promise that they would not preach the gospel any more,
yet they needed not tell the rulers that they would. But the
boldness of the lion directed them thus to set both the authority
and the malignity of their persecutors at defiance. They do, in
effect, tell them that they are resolved to go on in preaching, and
justify themselves in it with two things:—1. The command of God:
"You charge us not to preach the gospel; he has charged us to
preach it, has committed it to us as a trust, requiring us upon our
allegiance faithfully to dispense it; now whom must we obey, God or
you?" Here they appeal to one of the <i>communes notitiæ—to a
settled and acknowledged maxim</i> in the law of nature, that if
men's commands and God's interfere God's commands must take place.
It is a rule in the common law of England that if any statute be
made contrary to the law of God it is null and void. Nothing can be
more absurd than to hearken unto weak and fallible men, that are
fellow-creatures and fellow-subjects, more than unto a God that is
infinitely wise and holy, our Creator and sovereign Lord, and the
Judge to whom we are all accountable. The case is so plain, so
uncontroverted and self-evident, that we will venture to leave it
to yourselves to judge of it, though you are biassed and
prejudiced. Can you think it <i>right in the sight of God</i> to
break a divine command in obedience to a human injunction? That is
right indeed which is <i>right in the sight of God;</i> for his
judgment, we are sure, is according to truth, and therefore by that
we ought to govern ourselves. 2. The convictions of their
consciences. Even if they had not had such an express command from
heaven to preach the doctrine of Christ, yet they <i>could not but
speak,</i> and speak publicly, <i>those things which they had seen
and heard.</i> Like Elihu, they were <i>full of this matter,</i>
and <i>the Spirit within them constrained them,</i> they must
speak, that they might be refreshed, <scripRef id="Acts.v-p29.2" osisRef="Bible:Job.32.18 Bible:Job.32.20" parsed="|Job|32|18|0|0;|Job|32|20|0|0" passage="Job 32:18,20">Job xxxii. 18, 20</scripRef>. (1.) They felt the
influence of it upon themselves, what a blessed change it had
wrought upon them, had brought them into a new world, and therefore
they could not but speak of it: and those speak the doctrine of
Christ best that have felt the power of it, and tasted the
sweetness of it, and have themselves been deeply affected with it;
it is as a <i>fire in their bones,</i> <scripRef id="Acts.v-p29.3" osisRef="Bible:Jer.20.9" parsed="|Jer|20|9|0|0" passage="Jer 20:9">Jer. xx. 9</scripRef>. (2.) They knew the importance of
it to others. They look with concern upon perishing souls, and know
that they cannot escape eternal ruin but by Jesus Christ, and
therefore will be faithful to them in giving them warning, and
showing them the right way. They are things <i>which we have seen
and heard,</i> and therefore will be faithful to them in giving
them warning, and showing them the right way. They are things which
we only have seen and heard, and therefore, if we do not publish
them, who will? Who can? <i>Knowing the</i> favour, as well as the
<i>terror of the Lord, we persuade men; for the love of Christ</i>
and the love of souls constrain us, <scripRef id="Acts.v-p29.4" osisRef="Bible:2Cor.5.11 Bible:2Cor.5.14" parsed="|2Cor|5|11|0|0;|2Cor|5|14|0|0" passage="2Co 5:11,14">2 Cor. v. 11, 14</scripRef>.</p>
<p class="indent" id="Acts.v-p30">III. Here is the discharge of the prisoners
(<scripRef id="Acts.v-p30.1" osisRef="Bible:Acts.4.21" parsed="|Acts|4|21|0|0" passage="Ac 4:21"><i>v.</i> 21</scripRef>): <i>They
further threatened them,</i> and thought they frightened them, and
then <i>let them go.</i> There were many whom they terrified into
an obedience to their unrighteous decrees; they knew how to keep
men in awe with their excommunication (<scripRef id="Acts.v-p30.2" osisRef="Bible:John.9.22" parsed="|John|9|22|0|0" passage="Joh 9:22">John ix. 22</scripRef>), and thought they could have the
same influence upon the apostles that they had upon other men; but
they were deceived, for they had been with Jesus. They threatened
them, and that was all they did now: when they had done this they
<i>let them go,</i> 1. Because they durst not contradict the
people, who <i>glorified God for that which was done,</i> and would
have been ready (at least they thought so) to pull them out of
their seats, if they had punished the apostles for doing it. As
rulers by the ordinance of God are made a terror and restraint to
wicked people, so people are sometimes by the providence of God
made a terror and restrain to wicked rulers. 2. Because they could
not contradict the miracle: <i>For</i> (<scripRef id="Acts.v-p30.3" osisRef="Bible:Acts.4.22" parsed="|Acts|4|22|0|0" passage="Ac 4:22"><i>v.</i> 22</scripRef>) <i>the man was above forty years
old on whom this miracle of healing was shown.</i> And therefore,
(1.) The miracle was so much the greater, he having been lame
<i>from his mother's womb,</i> <scripRef id="Acts.v-p30.4" osisRef="Bible:Acts.3.2" parsed="|Acts|3|2|0|0" passage="Ac 3:2"><i>ch.</i> iii. 2</scripRef>. The older he grew the more
inveterate the disease was, and the more hardly cured. If those
that are grown into years, and have been long accustomed to evil,
are cured of their spiritual impotency to good, and thereby of
their evil customs, the power of divine grace is therein so much
the more magnified. (2.) The truth of it was so much the better
attested; for <i>the man being above forty years old,</i> he was
able, like the blind man whom Christ healed, when he was asked, to
<i>speak for himself,</i> <scripRef id="Acts.v-p30.5" osisRef="Bible:John.9.21" parsed="|John|9|21|0|0" passage="Joh 9:21">John ix.
21</scripRef>.</p>
</div><scripCom id="Acts.v-p30.6" osisRef="Bible:Acts.4.23-Acts.4.31" parsed="|Acts|4|23|4|31" passage="Ac 4:23-31" type="Commentary"/><div class="Commentary" id="Bible:Acts.4.23-Acts.4.31">
<h4 id="Acts.v-p30.7">The Apostles Return to Their Company; The
Devout Appeal of the Apostles.</h4>
<p class="passage" id="Acts.v-p31">23 And being let go, they went to their own
company, and reported all that the chief priests and elders had
said unto them.   24 And when they heard that, they lifted up
their voice to God with one accord, and said, Lord, thou <i>art</i>
God, which hast made heaven, and earth, and the sea, and all that
in them is:   25 Who by the mouth of thy servant David hast
said, Why did the heathen rage, and the people imagine vain things?
  26 The kings of the earth stood up, and the rulers were
gathered together against the Lord, and against his Christ.  
27 For of a truth against thy holy child Jesus, whom thou hast
anointed, both Herod, and Pontius Pilate, with the Gentiles, and
the people of Israel, were gathered together,   28 For to do
whatsoever thy hand and thy counsel determined before to be done.
  29 And now, Lord, behold their threatenings: and grant unto
thy servants, that with all boldness they may speak thy word,
  30 By stretching forth thine hand to heal; and that signs
and wonders may be done by the name of thy holy child Jesus.  
31 And when they had prayed, the place was shaken where they were
assembled together; and they were all filled with the Holy Ghost,
and they spake the word of God with boldness.</p>
<p class="indent" id="Acts.v-p32">We hear no more at present of the chief
priests, what they did when they had dismissed Peter and John, but
are to attend those <i>two witnesses.</i> And here we have,</p>
<p class="indent" id="Acts.v-p33">I. Their return to their brethren, the
apostles and ministers, and perhaps some private Christians
(<scripRef id="Acts.v-p33.1" osisRef="Bible:Acts.4.23" parsed="|Acts|4|23|0|0" passage="Ac 4:23"><i>v.</i> 23</scripRef>): <i>Being let
go, they went to their own company,</i> who perhaps at this time
were met together in pain for them, and praying for them; as
<scripRef id="Acts.v-p33.2" osisRef="Bible:Acts.12.12" parsed="|Acts|12|12|0|0" passage="Ac 12:12"><i>ch.</i> xii. 12</scripRef>. As soon
as ever they were at liberty, they went to their old friends, and
returned to their church-fellowship. 1. Though God had highly
honoured them, in calling them out to be his witnesses, and
enabling them to acquit themselves so well, yet they were not
puffed up with the honour done them, nor thought themselves thereby
exalted above their brethren, but <i>went to their own company.</i>
No advancement in gifts or usefulness should make us think
ourselves above either the duties or the privileges of the
communion of saints. 2. Though their enemies had severely
threatened them, and endeavoured to break their knot, and frighten
them from the work they were jointly engaged in, yet they <i>went
to their own company,</i> and feared not the wrath of their rulers.
They might have had comfort, if, being let go, they had retired to
their closets, and spent some time in devotion there. But they were
men in a public station, and must seek not so much their own
personal satisfaction as the public good. Christ's followers do
best in company, provided it be in their own company.</p>
<p class="indent" id="Acts.v-p34">II. The account they gave them of what had
passed: They <i>reported all that the chief priests and elders had
said to them,</i> adding, no doubt, what they were enabled by the
grace of God to reply to them, and how their trial issued. They
related it to them, 1. That they might know what to expect both
from men and from God in the progress of their work. From men they
might expect every thing that was terrifying, but from God every
thing that was encouraging; men would do their utmost to run them
down, but God would take effectual care to bear them up. Thus the
brethren in the Lord would wax confident through their bonds, and
their experiences, as <scripRef id="Acts.v-p34.1" osisRef="Bible:Phil.1.14" parsed="|Phil|1|14|0|0" passage="Php 1:14">Phil. i.
14</scripRef>. 2. That they might have it recorded in the history
of the church, for the benefit of posterity, particularly for the
confirmation of our faith touching the resurrection of Christ. The
silence of an adversary, in some cases, is next door to the consent
and testimony of an adversary. These apostles told the chief
priests to their faces that God had <i>raised up Jesus from the
dead,</i> and, though they were a body of them together, they had
not the confidence to deny it, but, in the silliest and most
sneaking manner imaginable, bade the apostles not to tell any body
of it. 3. That they might now join with them in prayers and
praises; and by such a concert as this God would be the more
glorified, and the church the more edified. We should therefore
communicate to our brethren the providences of God that relate to
us, and our experience of his presence with us, that they may
assist us in our acknowledgment of God therein.</p>
<p class="indent" id="Acts.v-p35">III. Their address to God upon this
occasion: <i>When they heard</i> of the impotent malice of the
priests, and the potent courage of the sufferers, they called their
company together and went to prayer: <i>They lifted up their voice
to God with one accord,</i> <scripRef id="Acts.v-p35.1" osisRef="Bible:Acts.4.24" parsed="|Acts|4|24|0|0" passage="Ac 4:24"><i>v.</i>
24</scripRef>. Not that it can be supposed that they all said the
same words at the same time (though it was possible they might,
being all inspired by one and the same Spirit), but one in the name
of the rest <i>lifted up his voice to God</i> and the rest joined
with him, <b><i>hymothymadon</i></b>—<i>with one mind</i> (so the
word signifies); their hearts went along with him, and so, though
but one spoke, they all prayed; one lifted up his voice, and, in
concurrence with him, they all lifted up their hearts, which was,
in effect, lifting up their voice to God; for thoughts are as words
to God. <i>Moses cried unto God,</i> when we find not a word said.
Now in this solemn address to God we have,</p>
<p class="indent" id="Acts.v-p36">1. Their adoration of God as the Creator of
the world (<scripRef id="Acts.v-p36.1" osisRef="Bible:Acts.4.24" parsed="|Acts|4|24|0|0" passage="Ac 4:24"><i>v.</i> 24</scripRef>):
With <i>one mind,</i> and so, in effect, with <i>one mouth,</i>
they <i>glorified God,</i> <scripRef id="Acts.v-p36.2" osisRef="Bible:Rom.15.6" parsed="|Rom|15|6|0|0" passage="Ro 15:6">Rom. xv.
6</scripRef>. They <i>said, "O Lord, thou art God,</i> God alone;
<b><i>Despota</i></b>, thou art <i>our Master and sovereign
Ruler</i>" (so the word signifies), "thou art God; God, and not
man; God, and not the work of men's hands; the Creator of all, and
not the creature of men's fancies. Thou art the God <i>who hast
made heaven, and earth, and the sea,</i> the upper and lower world,
and all the creatures that are in both." Thus we Christians
distinguish ourselves from the heathen, that, while they worship
gods which they have made, we are worshipping the God that made us
and all the world. And it is very proper to begin our prayers, as
well as our creed, with the acknowledgement of this, that God is
the <i>Father almighty, Maker of heaven and earth, and of all
things visible and invisible.</i> Though the apostles were at this
time full of the mystery of the world's redemption, yet they did
not forget nor overlook the history of the world's creation; for
the Christian religion was intended to confirm and improve, not to
eclipse nor jostle out, the truths and dictates of natural
religion. It is a great encouragement to God's servants, both in
doing work and suffering work, that they serve the God that made
all things, and therefore has the disposal of their times, and all
events concerning them, and is able to strengthen them under all
their difficulties. And, if we give him the glory of this, we may
take the comfort of it.</p>
<p class="indent" id="Acts.v-p37">2. Their reconciling themselves to the
present dispensations of Providence, by reflecting upon those
scriptures in the Old Testament which foretold that the kingdom of
the Messiah would meet with such opposition as this at the first
setting of it up in the world, <scripRef id="Acts.v-p37.1" osisRef="Bible:Acts.4.25-Acts.4.26" parsed="|Acts|4|25|4|26" passage="Ac 4:25,26"><i>v.</i> 25, 26</scripRef>. God, who <i>made heaven
and earth,</i> cannot meet with any [effectual] opposition to his
designs, since none dare [at least, can prevailingly] dispute or
contest with him. Yea, thus it was written, <i>thus he spoke by the
mouth,</i> thus he wrote by the pen, <i>of his servant David,</i>
who, as appears by this, was the penman of the second psalm, and
therefore, most probably, of the first, and other psalms that are
not ascribed to any other, though they have not his name in the
title. Let it not therefore be a surprise to them, nor any
discouragement to any in embracing their doctrine, for the
<i>scripture must be fulfilled.</i> It was foretold, <scripRef id="Acts.v-p37.2" osisRef="Bible:Ps.2.1-Ps.2.2" parsed="|Ps|2|1|2|2" passage="Ps 2:1,2">Ps. ii. 1, 2</scripRef>, (1.) That the heathen
would rage at Christ and his kingdom, and be angry at the attempts
to set it up, because that would be the pulling down of the gods of
the heathen, and giving a check to the wickedness of the heathen.
(2.) That the people would imagine all the things that could be
against it, to silence the teachers of it, to discountenance the
subjects of it, and to crush all the interests of it. If they prove
vain things in the issue, no thanks to those who imagined them.
(3.) That the kings of the earth, particularly, would stand up in
opposition to the kingdom of Christ, as if they were jealous
(though there is no occasion for their being so) that it would
interfere with their powers, and intrench upon their prerogatives.
The kings of the earth that are most favoured and honoured by
divine Providence, and should do most for God, are strangers and
enemies to divine grace, and do most against God. (4.) That the
rulers would gather together against God and Christ; not only
monarchs, that have the power in their single persons, but where
the power is in many rulers, councils, and senates, they <i>gather
together,</i> to consult and decree <i>against the Lord and against
his Christ</i>—against both natural and revealed religion. What is
done against Christ, God takes as done against himself.
Christianity was not only destitute of the advantage of the
countenance and support of kings and rulers (it had neither their
power nor their purses), but it was opposed and fought against by
them, and they combined to run it down and yet it made its way.</p>
<p class="indent" id="Acts.v-p38">3. Their representation of the present
accomplishment of those predictions in the enmity and malice of the
rulers against Christ. What was foretold we see fulfilled,
<scripRef id="Acts.v-p38.1" osisRef="Bible:Acts.4.27-Acts.4.28" parsed="|Acts|4|27|4|28" passage="Ac 4:27,28"><i>v.</i> 27, 28</scripRef>. It is
<i>of a truth</i>—it is certainly so, it is too plain to be
denied, and in it appears the truth of the prediction that Herod
and Pilate, the two Roman governors, with the Gentiles (the Roman
soldiers under their command), and with the <i>people of Israel</i>
(the rulers of the Jews and the mob that is under their influence),
were <i>gathered together</i> in a confederacy <i>against thy holy
child Jesus whom thou has anointed.</i> Some copies add another
circumstance, <b><i>en te polei sou taute</i></b>—<i>in this thy
holy city,</i> where, above any place, he should have been
welcomed. But herein they do <i>that which thy hand and thy counsel
determined before to be done.</i> See here (1.) The wise and holy
designs God had concerning Christ. He is here called the <i>child
Jesus,</i> as he was called (<scripRef id="Acts.v-p38.2" osisRef="Bible:Luke.2.27 Bible:Luke.2.43" parsed="|Luke|2|27|0|0;|Luke|2|43|0|0" passage="Lu 2:27,43">Luke
ii. 27, 43</scripRef>) in his infancy, to intimate that even in his
exalted state he is not ashamed of his condescensions for us, and
that he continues meek and lowly in heart. In the height of his
glory he is the <i>Lamb of God,</i> and the <i>child Jesus.</i> But
he is the <i>holy child Jesus</i> (so he was called, <scripRef id="Acts.v-p38.3" osisRef="Bible:Luke.1.35" parsed="|Luke|1|35|0|0" passage="Lu 1:35">Luke i. 35</scripRef>, <i>that holy thing</i>),
and <i>thy</i> holy child; the word signifies both a son and a
servant, <b><i>paida sou</i></b>. He was the Son of God; and yet in
the work of redemption he acted as his Father's servant (<scripRef id="Acts.v-p38.4" osisRef="Bible:Isa.42.1" parsed="|Isa|42|1|0|0" passage="Isa 42:1">Isa. xlii. 1</scripRef>), <i>My servant whom I
uphold.</i> It was he whom God anointed, both qualified for the
undertaking and called to it; and thence he was called the Lord's
Christ, <scripRef id="Acts.v-p38.5" osisRef="Bible:Acts.4.26" parsed="|Acts|4|26|0|0" passage="Ac 4:26"><i>v.</i> 26</scripRef>. And
this comes in as a reason why they set themselves with so much rage
and violence against him, because God had anointed him, and they
were resolved not to resign, much less to submit to him. David was
envied by Saul, because he was the Lord's anointed. And the
Philistines came up to seek David when they heard he was anointed,
<scripRef id="Acts.v-p38.6" osisRef="Bible:2Sam.5.17" parsed="|2Sam|5|17|0|0" passage="2Sa 5:17">2 Sam. v. 17</scripRef>. Now the God
that anointed Christ determined what should be done to him,
pursuant to that anointing. He was anointed to be a Saviour, and
therefore it was determined he should be a sacrifice to make
atonement for sin. He must die—therefore he must be slain; yet not
by his own hands—therefore God wisely determined before by what
hands it should be done. It must be by the hands of those who will
treat him as a criminal and malefactor, and therefore it cannot be
done by the hands either of angels or of good men; he must
therefore be <i>delivered into the hands of sinners</i> as Job was,
<scripRef id="Acts.v-p38.7" osisRef="Bible:Acts.16.11" parsed="|Acts|16|11|0|0" passage="Ac 16:11"><i>ch.</i> xvi. 11</scripRef>. And as
David was delivered to Shimei to be <i>made a curse</i> (<scripRef id="Acts.v-p38.8" osisRef="Bible:2Sam.16.11" parsed="|2Sam|16|11|0|0" passage="2Sa 16:11">2 Sam. xvi. 11</scripRef>): <i>The Lord has
bidden him. God's hand and his counsel determined it</i>—his will,
and his wisdom. God's <i>hand,</i> which properly denotes his
executive power, is here put for his purpose and decree, because
with him saying and doing are not two things, as they are with us.
His hand and his counsel always agree; for <i>whatsoever the Lord
pleased that did he.</i> Dr. Hammon makes this phrase of <i>God's
hand determining it</i> to be an allusion to the high priest's
casting lots upon the two goats on the day of atonement (<scripRef id="Acts.v-p38.9" osisRef="Bible:Lev.16.8" parsed="|Lev|16|8|0|0" passage="Le 16:8">Lev. xvi. 8</scripRef>), in which he lifted up
the hand that he happened to have the lot for the Lord in, and that
goat on which it fell was immediately sacrificed; and the disposal
of this lot was from the Lord, <scripRef id="Acts.v-p38.10" osisRef="Bible:Prov.16.33" parsed="|Prov|16|33|0|0" passage="Pr 16:33">Prov.
xvi. 33</scripRef>. Thus God's hand determined what should be done,
that Christ should be the sacrifice slain. Or, if I may offer a
conjecture, when God's hand is here said to determine, it may be
meant, not of God's acting hand, but his writing hand, as <scripRef id="Acts.v-p38.11" osisRef="Bible:Job.13.26" parsed="|Job|13|26|0|0" passage="Job 13:26">Job xiii. 26</scripRef>, <i>Thou writest bitter
things against us;</i> and God's decree is said to be <i>that which
is written in the scriptures of truth</i> (<scripRef id="Acts.v-p38.12" osisRef="Bible:Dan.10.21" parsed="|Dan|10|21|0|0" passage="Da 10:21">Dan. x. 21</scripRef>), and <i>in the volume of the book
it was written of Christ,</i> <scripRef id="Acts.v-p38.13" osisRef="Bible:Ps.40.7" parsed="|Ps|40|7|0|0" passage="Ps 40:7">Ps. xl.
7</scripRef>. It was <i>God's hand</i> that wrote it, his hand
according to his counsel. The commission was given under his hand.
(2.) The wicked and unholy instruments that were employed in the
executing of this design, though they <i>meant not so, neither did
their hearts think so.</i> Herod and Pilate, Gentiles and Jews, who
had been at variance with each other, united against Christ. And
God's serving his own purposes by what they did was no excuse at
all for their malice and wickedness in the doing of it, any more
than God's making the blood of the martyrs the seed of the church
extenuated the guilt of their bloody persecutors. Sin is not the
less evil for God's bringing good out of it, but he is by this the
more glorified, and will appear to be so when the mystery of God
shall be finished.</p>
<p class="indent" id="Acts.v-p39">4. Their petition with reference to the
case at this time. The enemies <i>were gathered together against
Christ,</i> and then no wonder that they were so against his
ministers: <i>the disciple is not better than his Master,</i> nor
must expect better treatment; but, being thus insulted, they
pray,</p>
<p class="indent" id="Acts.v-p40">(1.) That God would take cognizance of the
malice of their enemies: <i>Now, Lord, behold their
threatenings,</i> <scripRef id="Acts.v-p40.1" osisRef="Bible:Acts.4.29" parsed="|Acts|4|29|0|0" passage="Ac 4:29"><i>v.</i>
29</scripRef>. Behold them, as thou art said to behold them in the
psalm before quoted (<scripRef id="Acts.v-p40.2" osisRef="Bible:Ps.2.4" parsed="|Ps|2|4|0|0" passage="Ps 2:4">Ps. ii.
4</scripRef>), when they thought <i>to break his bands asunder, and
cast away his cords from them; he that sits in heaven laughs at
them, and has them in derision;</i> and <i>then the virgin, the
daughter of Zion, may despise</i> the impotent menaces even of
<i>the great king, the king of Assyria,</i> <scripRef id="Acts.v-p40.3" osisRef="Bible:Isa.37.22" parsed="|Isa|37|22|0|0" passage="Isa 37:22">Isa. xxxvii. 22</scripRef>. And <i>now, Lord;</i>
<b><i>ta nyn</i></b> there is an emphasis upon the <i>now,</i> to
intimate that then is God's time to appear for his people, when the
power of their enemies is most daring and threatening. They do not
dictate to God what he shall do, but refer themselves to and him,
like <i>Hezekiah</i> (<scripRef id="Acts.v-p40.4" osisRef="Bible:Isa.37.17" parsed="|Isa|37|17|0|0" passage="Isa 37:17">Isa. xxxvii.
17</scripRef>): "<i>Open thine eyes, O Lord, and see;</i> thou
knowest what they say, <i>thou beholdest mischief and spite</i>
(<scripRef id="Acts.v-p40.5" osisRef="Bible:Ps.10.14" parsed="|Ps|10|14|0|0" passage="Ps 10:14">Ps. x. 14</scripRef>); to thee we
appeal, <i>behold their threatenings,</i> and either tie their
hands or turn their hearts; make their wrath, as far as it is let
loose, to praise thee, and the remainder thereof do thou restrain,"
<scripRef id="Acts.v-p40.6" osisRef="Bible:Ps.76.10" parsed="|Ps|76|10|0|0" passage="Ps 76:10">Ps. lxxvi. 10</scripRef>. It is a
comfort to us that if we be unjustly threatened, and bear it
patiently, we may make ourselves easy by spreading the case before
the Lord, and leaving it with him.</p>
<p class="indent" id="Acts.v-p41">(2.) That God, by his grace, would keep up
their spirits, and animate them to go on cheerfully with their
work: <i>Grant unto thy servants that with all boldness they may
speak thy word,</i> though the priests and rulers have enjoined
them silence. Note, In threatening times, our care should not be so
much that troubles may be prevented as that we may be enabled to go
on with cheerfulness and resolution in our work and duty, whatever
troubles we may meet with. Their prayer is not, "<i>Lord, behold
their threatenings,</i> and frighten them, and stop their mouths,
and fill their faces with shame;" but, "<i>Behold their
threatenings,</i> and animate us, open our mouths and fill our
hearts with courage." They do not pray, "Lord, give us a fair
opportunity to retire from our work, now that it is become
dangerous;" but, "Lord, give us grace to go on in our work and not
to be afraid of the face of man." Observe, [1.] Those that are sent
on God's errands ought to deliver their message with boldness, with
all boldness, with all liberty of speech, <i>not shunning to
declare the whole counsel of God,</i> whoever is offended; not
doubting of what they say, nor of being borne out in saying it.
[2.] God is to be sought unto for an ability to speak his word with
boldness, and those that desire divine aids and encouragements may
depend upon them, and ought to go forth and go on <i>in the
strength of the Lord God.</i> [3.] The threatenings of our enemies,
that are designed to weaken our hands and drive us off from our
work, should rather stir us up to so much the more courage and
resolution in our work. Are they daring that fight against Christ?
For shame, let not us be sneaking that are for him.</p>
<p class="indent" id="Acts.v-p42">(3.) That God would still give them power
to work miracles for the confirmation of the doctrine they
preached, which, by <i>the cure of the lame man,</i> they found to
contribute very much to their success, and would contribute
abundantly to their further progress: <i>Lord, grant us boldness,
by stretching forth thy hand to heal.</i> Note, Nothing emboldens
faithful ministers more in their work than the tokens of God's
presence with them, and a divine power going along with them. They
pray, [1.] That God would <i>stretch forth his hand to heal</i>
both the bodies and souls of men; else in vain do <i>they stretch
forth their hands,</i> either in preaching (<scripRef id="Acts.v-p42.1" osisRef="Bible:Isa.65.2" parsed="|Isa|65|2|0|0" passage="Isa 65:2">Isa. lxv. 2</scripRef>), or in curing, <scripRef id="Acts.v-p42.2" osisRef="Bible:Acts.9.17" parsed="|Acts|9|17|0|0" passage="Ac 9:17"><i>ch.</i> ix. 17</scripRef>. [2.] <i>That signs
and wonders might be done by the name of the holy child Jesus,</i>
which would be convincing to the people, and confounding to the
enemies. Christ had promised them a power to work miracles, for the
proof of their commission (<scripRef id="Acts.v-p42.3" osisRef="Bible:Mark.16.17-Mark.16.18" parsed="|Mark|16|17|16|18" passage="Mk 16:17,18">Mark
xvi. 17, 18</scripRef>); yet they must pray for it; and, though
they had it, must pray for the continuance of it. Christ himself
must ask, and it shall be given him. Observe, It is the honour of
Christ that they aim at in this request, that the wonders might be
done by the name of Jesus, the holy child Jesus, and his name shall
have all the glory.</p>
<p class="indent" id="Acts.v-p43">IV. The gracious answer God gave to this
address, not in word, but in power. 1. God gave them a sign of the
acceptance of their prayers (<scripRef id="Acts.v-p43.1" osisRef="Bible:Acts.4.31" parsed="|Acts|4|31|0|0" passage="Ac 4:31"><i>v.</i>
31</scripRef>): <i>When they had prayed</i> (perhaps many of them
prayed successively), one by one, according to the rule (<scripRef id="Acts.v-p43.2" osisRef="Bible:1Cor.14.31" parsed="|1Cor|14|31|0|0" passage="1Co 14:31">1 Cor. xiv. 31</scripRef>), and when they had
concluded the work of the day, <i>the place was shaken where they
were assembled together;</i> there was a <i>strong mighty wind,</i>
such as that when the Spirit was poured out upon them (<scripRef id="Acts.v-p43.3" osisRef="Bible:Acts.2.1-Acts.2.2" parsed="|Acts|2|1|2|2" passage="Ac 2:1,2"><i>ch.</i> ii. 1, 2</scripRef>), <i>which shook
the house,</i> which was now their house of prayer. This shaking of
the place was designed to strike an awe upon them, to awaken and
raise their expectations, and to give them a sensible token that
God was with them of a truth: and perhaps it was to put them in
mind of that prophecy (<scripRef id="Acts.v-p43.4" osisRef="Bible:Hag.2.7" parsed="|Hag|2|7|0|0" passage="Hag 2:7">Hag. ii.
7</scripRef>), <i>I will shake all nations, and will fill this
house with glory.</i> This was to show them what reason they had to
fear God more, and then they would fear man less. He that shook
this place could make the hearts of those who threatened his
servants thus to tremble, for he <i>cuts off the spirit of princes,
and is terrible to the kings of the earth.</i> The place was
shaken, that their faith might be established and unshaken. 2. God
gave them greater degrees of his Spirit, which was what they prayed
for. Their prayer, without doubt, was accepted, for it was
answered: <i>They were all filled with the Holy Ghost,</i> more
than ever; by which they were not only encouraged, but enabled to
speak the word of God with boldness, and not to be afraid of the
proud and haughty looks of men. The Holy Ghost taught them not only
<i>what</i> to speak, but <i>how</i> to speak. Those that were
endued habitually with the powers of the Holy Ghost had yet
occasion for fresh supplies of the Spirit, according as the various
occurrences of their service were. They were <i>filled with the
Holy Ghost</i> at the bar (<scripRef id="Acts.v-p43.5" osisRef="Bible:Acts.4.8" parsed="|Acts|4|8|0|0" passage="Ac 4:8"><i>v.</i>
8</scripRef>), and now <i>filled with the Holy Ghost</i> in the
pulpit, which teaches us to live in an actual dependence upon the
grace of God, according as the duty of every day requires; we need
to be <i>anointed with fresh oil</i> upon every fresh occasion. As
in the providence of God, so in the grace of God, we not only in
general <i>live, and have our being,</i> but <i>move</i> in every
particular action, <scripRef id="Acts.v-p43.6" osisRef="Bible:Acts.17.28" parsed="|Acts|17|28|0|0" passage="Ac 17:28"><i>ch.</i> xvii.
28</scripRef>. We have here an instance of the performance of that
promise, <i>that God will give the Holy Spirit to those that ask
him</i> (<scripRef id="Acts.v-p43.7" osisRef="Bible:Luke.11.13" parsed="|Luke|11|13|0|0" passage="Lu 11:13">Luke xi. 13</scripRef>), for
it was in answer to prayer that <i>they were filled with the Holy
Ghost:</i> and we have also an example of the improvement of that
gift, which is required of all on whom it is bestowed; have it and
use it, use it and have more of it. When <i>they were filled with
the Holy Ghost, they spoke the word with all boldness;</i> for
<i>the ministration of the Spirit is given to every man, to profit
withal.</i> Talents must be traded with, not buried. When they find
<i>the Lord God help them</i> by his Spirit, they know they shall
<i>not be confounded,</i> <scripRef id="Acts.v-p43.8" osisRef="Bible:Isa.50.7" parsed="|Isa|50|7|0|0" passage="Isa 50:7">Isa. l.
7</scripRef>.</p>
</div><scripCom id="Acts.v-p43.9" osisRef="Bible:Acts.4.32-Acts.4.37" parsed="|Acts|4|32|4|37" passage="Ac 4:32-37" type="Commentary"/><div class="Commentary" id="Bible:Acts.4.32-Acts.4.37">
<h4 id="Acts.v-p43.10">The Prosperity of the Church; The Liberality
of the Disciples.</h4>
<p class="passage" id="Acts.v-p44">32 And the multitude of them that believed were
of one heart and of one soul: neither said any <i>of them</i> that
ought of the things which he possessed was his own; but they had
all things common.   33 And with great power gave the apostles
witness of the resurrection of the Lord Jesus: and great grace was
upon them all.   34 Neither was there any among them that
lacked: for as many as were possessors of lands or houses sold
them, and brought the prices of the things that were sold,  
35 And laid <i>them</i> down at the apostles' feet: and
distribution was made unto every man according as he had need.
  36 And Joses, who by the apostles was surnamed Barnabas,
(which is, being interpreted, The son of consolation,) a Levite,
<i>and</i> of the country of Cyprus,   37 Having land, sold
<i>it,</i> and brought the money, and laid <i>it</i> at the
apostles' feet.</p>
<p class="indent" id="Acts.v-p45">We have a general idea given us in these
verses, and it is a very beautiful one, of the spirit and state of
this truly primitive church; it is <i>conspectus sæculi—a view of
that age</i> of infancy and innocence.</p>
<p class="indent" id="Acts.v-p46">I. The disciples loved one another dearly.
Behold, how good and how pleasant it was to see how <i>the
multitude of those that believed were of one heart, and of one
soul</i> (<scripRef id="Acts.v-p46.1" osisRef="Bible:Acts.4.32" parsed="|Acts|4|32|0|0" passage="Ac 4:32"><i>v.</i> 32</scripRef>), and
there was no such thing as discord nor division among them. Observe
here, 1. There were multitudes that believed; even in Jerusalem,
where the malignant influence of the chief priests was most strong,
<i>there were three thousand</i> converted on one day, and <i>five
thousand</i> on another, and, besides these, <i>there were added to
the church daily;</i> and no doubt they were all baptized, and made
profession of the faith; for the same Spirit that endued the
apostles with courage to preach the faith of Christ endued them
with courage to confess it. Note, The increase of the church is the
glory of it, and the multitude of those that believe, more than
their quality. Now the church shines, and her light is come, when
souls thus fly like a cloud into her bosom, and <i>like doves to
their windows,</i> <scripRef id="Acts.v-p46.2" osisRef="Bible:Isa.60.1 Bible:Isa.60.8" parsed="|Isa|60|1|0|0;|Isa|60|8|0|0" passage="Isa 60:1,8">Isa. lx. 1,
8</scripRef>. 2. They <i>were all of one heart, and of one
soul.</i> Though there were many, very many, of different ages,
tempers, and conditions, in the world, who perhaps, before they
believed, were perfect strangers to one another, yet, when they met
in Christ, they were as intimately acquainted as if they had known
one another many years. Perhaps they had been of different sects
among the Jews, before their conversion, or had had discords upon
civil accounts; but now these were all forgotten and laid aside,
and they were unanimous in the faith of Christ, and, being all
<i>joined to the Lord, they were joined to one another in holy
love.</i> This was the blessed fruit of Christ's dying precept to
his disciples, to <i>love one another,</i> and his dying prayer for
them, <i>that they all might be one.</i> We have reason to think
they divided themselves into several congregations, or worshipping
assemblies, according as their dwellings were, under their
respective ministers; and yet this occasioned no jealousy or
uneasiness; for <i>they were all of one heart, and one soul,</i>
notwithstanding; and loved those of other congregations as truly as
those of their own. Thus it was then, and we may not despair of
seeing it so again, <i>when the Spirit shall be poured out upon us
from on high.</i></p>
<p class="indent" id="Acts.v-p47">II. The ministers went on in their work
with great vigour and success (<scripRef id="Acts.v-p47.1" osisRef="Bible:Acts.4.33" parsed="|Acts|4|33|0|0" passage="Ac 4:33"><i>v.</i> 33</scripRef>): <i>With great power gave the
apostles witness of the resurrection of the Lord Jesus.</i> The
doctrine they preached was, the resurrection of Christ: a matter of
fact, which served not only for the confirmation of the truth of
Christ's holy religion, but being duly explained and illustrated,
with the proper inferences from it, served for a summary of all the
duties, privileges, and comforts of Christians. The resurrection of
Christ, rightly understood and improved, will let us into the great
mysteries of religion. By the great power wherewith the apostles
attested the resurrection may be meant, 1. The great vigour,
spirit, and courage, with which they published and avowed this
doctrine; they did it not softly and diffidently, but with
liveliness and resolution, as those that were themselves abundantly
satisfied of the truth of it, and earnestly desired that others
should be so too. Or, 2. The miracles which they wrought to confirm
their doctrine. With works of great power, they <i>gave witness to
the resurrection of Christ,</i> God himself, in them, <i>bearing
witness</i> too.</p>
<p class="indent" id="Acts.v-p48">III. The beauty of the Lord our God shone
upon them, and all their performances: <i>Great grace was upon them
all,</i> not only all the apostles, but all the believers,
<b><i>charis megale</i></b>—<i>grace</i> that had something
<i>great</i> in it (magnificent and very extraordinary) <i>was upon
them all.</i> 1. Christ poured out abundance of <i>grace upon
them,</i> such as qualified them for great services, by enduing
them with <i>great power;</i> it came <i>upon them</i> from on
high, from above. 2. There were evident fruits of this grace in all
they said and did, such as put an honour upon them, and recommended
them to the favour of God, as being in his sight <i>of great
price.</i> 3. Some think it includes the favour they were in with
the people. Every one saw a beauty and excellency in them, and
respected them.</p>
<p class="indent" id="Acts.v-p49">IV. They were very liberal to the poor, and
dead to this world. This was as great an evidence of the grace of
God in them as any other, and recommended them as much to the
esteem of the people.</p>
<p class="indent" id="Acts.v-p50">1. They insisted not upon property, which
even children seem to have a sense of and a jealousy for, and which
worldly people triumph in, as Laban (<scripRef id="Acts.v-p50.1" osisRef="Bible:Gen.31.43" parsed="|Gen|31|43|0|0" passage="Ge 31:43">Gen. xxxi. 43</scripRef>): <i>All that thou seest is
mine;</i> and Nabal (<scripRef id="Acts.v-p50.2" osisRef="Bible:1Sam.25.11" parsed="|1Sam|25|11|0|0" passage="1Sa 25:11">1 Sam. xxv.
11</scripRef>): <i>My bread and my water.</i> These believers were
so taken up with the hopes of an inheritance in the other world
that this was as nothing to them. <i>No man said that aught of the
things which he possessed was his own,</i> <scripRef id="Acts.v-p50.3" osisRef="Bible:Acts.4.32" parsed="|Acts|4|32|0|0" passage="Ac 4:32"><i>v.</i> 32</scripRef>. They did not take away property,
but they were indifferent to it. They did not call what they had
their own, in a way of pride and vainglory, boasting of it, or
trusting in it. They did not call it their own, because they had,
in affection, forsaken all for Christ, and were continually
expecting to be stripped of all for their adherence to him. They
did not say that aught was their own; for we can call nothing our
own but sin. What we have in the world is more God's than our own;
we have it from him, must use it for him, and are accountable for
it to him. <i>No man said that what he had was his own,</i>
<b><i>idion</i></b>—<i>his peculiar;</i> for he was <i>ready to
distribute, willing to communicate,</i> and desired not to eat his
morsel alone, but what he had to spare from himself and family his
poor neighbours were welcome to. Those that had estates were not
solicitous to lay up, but very willing to lay out, and would
straiten themselves to help their brethren. No marvel that <i>they
were of one heart and soul,</i> when they sat so loose to the
wealth of this world; for <i>meum—mine,</i> and
<i>tuum—thine,</i> are the great makebates. Men's holding their
own, and grasping at more than their own, are the rise of wars and
fightings.</p>
<p class="indent" id="Acts.v-p51">2. They abounded in charity, so that, in
effect, <i>they had all things common;</i> for (<scripRef id="Acts.v-p51.1" osisRef="Bible:Acts.4.34" parsed="|Acts|4|34|0|0" passage="Ac 4:34"><i>v.</i> 34</scripRef>) <i>there was not any among them
that lacked,</i> but care was taken for their supply. Those that
had been maintained upon the public charity were probably excluded
when they turned Christians, and therefore it was fit that the
church should take care of them. As there were many poor that
received the gospel, so there were some rich that were able to
maintain them, and the grace of God made them willing. Those
<i>that gather much have nothing over,</i> because what they have
over they have for those who gather little, that they may have no
lack, <scripRef id="Acts.v-p51.2" osisRef="Bible:2Cor.8.14-2Cor.8.15" parsed="|2Cor|8|14|8|15" passage="2Co 8:14,15">2 Cor. viii. 14,
15</scripRef>. The gospel hath laid <i>all things common,</i> not
so that the poor are allowed to rob the rich, but so that the rich
are appointed to relieve the poor.</p>
<p class="indent" id="Acts.v-p52">3. They did many of them sell their
estates, to raise a fund for charity: <i>As many as had possession
of lands or houses sold them,</i> <scripRef id="Acts.v-p52.1" osisRef="Bible:Acts.4.34" parsed="|Acts|4|34|0|0" passage="Ac 4:34"><i>v.</i> 34</scripRef>. Dr. Lightfoot computes that this
was the year of jubilee in the Jewish nation, the fiftieth year
(the twenty-eighth since they settled in Canaan fourteen hundred
years ago), so that, what was sold that year being not to return
till the next jubilee, lands then took a good price, and so the
sale of those lands would raise the more money. Now,</p>
<p class="indent" id="Acts.v-p53">(1.) We are here told what they did with
the money that was so raised: They <i>laid it at the apostles'
feet</i>—the left it to them to be disposed of as they thought
fit; probably they had their support from it; for whence else could
they have it? Observe, The apostles would have it laid at their
feet, in token of their holy contempt of the wealth of the world;
they thought it fitter it should be laid at their feet than lodged
in their hands or in their bosoms. Being laid there, it was not
hoarded up, but <i>distribution was made,</i> by proper persons,
<i>unto every man according as he had need.</i> Great care ought to
be taken in the distribution of public charity, [1.] That it be
given to such as have need; such as are not able to procure a
competent maintenance of themselves, through age, infancy,
sickness, or bodily disability, or incapacity of mind, want either
of ingenuity or activity, cross providences, losses, oppressions,
or a numerous charge. Those who upon any of these accounts, or any
other, have real need, and have not relations of their own to help
them—but, above all, those that are reduced to want for well
doing, and for <i>the testimony of a good conscience,</i> ought to
be taken care of, and provided for, and, with such a prudent
application of what is given, as may be most for their benefit.
[2.] That it be given <i>to every man</i> for whom it is intended,
<i>according as he has need,</i> without partiality or respect of
persons. It is a rule in dispensing charity, as well as in
administering justice, <i>ut parium par sit ratio—that those who
are equally needy and equally deserving should be equally
helped,</i> and that the charity should be suited and adapted to
the necessity, as the word is.</p>
<p class="indent" id="Acts.v-p54">(2.) Here is one particular person
mentioned that was remarkable for this generous charity: it was
<i>Barnabas,</i> afterwards Paul's colleague. Observe, [1.] The
account here given concerning him, <scripRef id="Acts.v-p54.1" osisRef="Bible:Acts.4.36" parsed="|Acts|4|36|0|0" passage="Ac 4:36"><i>v.</i> 36</scripRef>. His name was <i>Joses;</i> he
was of <i>the tribe of Levi,</i> for there were Levites among the
Jews of the dispersion, who, it is probable, presided in their
synagogue—worship, and, according to the duty of that tribe,
<i>taught them the good knowledge of the Lord.</i> He was born in
Cyprus, a great way off from Jerusalem, his parents, though Jews,
having a settlement there. Notice is taken of the apostles'
changing his name after he associated with them. It is probable
that he was one of the seventy disciples, and, as he increased in
gifts and graces, grew eminent, and was respected by the apostles,
who, in token of their value for him, gave him a name,
<i>Barnabas—the son of prophecy</i> (so it properly signifies), he
being endued with extraordinary gifts of prophecy. But the
Hellenist Jews (saith Grotius) called <i>praying</i>
<b><i>paraklesis,</i></b> and therefore by that word it is rendered
here: <i>A son of exhortation</i> (so some), one that had an
excellent faculty of healing and persuading; we have an instance of
it, <scripRef id="Acts.v-p54.2" osisRef="Bible:Acts.11.22-Acts.11.24" parsed="|Acts|11|22|11|24" passage="Ac 11:22-24"><i>ch.</i> xi.
22-24</scripRef>. <i>A son of consolation</i> (so we read it); one
that did himself walk very much in <i>the comforts of the Holy
Ghost</i>—a cheerful Christian, and this enlarged his heart in
charity to the poor; or one that was eminent for comforting the
Lord's people, and speaking peace to wounded troubled consciences;
he had an admirable facility that way. There were two among the
apostles that were called <i>Boanerges—sons of thunder</i>
(<scripRef id="Acts.v-p54.3" osisRef="Bible:Mark.3.17" parsed="|Mark|3|17|0|0" passage="Mk 3:17">Mark iii. 17</scripRef>); but here was
a <i>son of consolation</i> with them. Each had his several gift.
Neither must censure the other, but both case one another; let the
one search the wound, and then let the other heal it and bind it
up. [2.] Here is an account of his charity, and great generosity to
the public fund. This is particularly taken notice of, because of
the eminency of his services afterwards in the church of God,
especially in carrying the gospel to the Gentiles; and, that this
might not appear to come from any ill-will to his own nation, we
have here his benevolence to the Jewish converts. Or perhaps this
is mentioned because it was a leading card, and an example to
others: <i>He having land,</i> whether in Cyprus, where he was
born, or in Judea, where he now lived, or elsewhere, is not
certain, but <i>he sold it,</i> not to buy elsewhere to advantage,
but, as a Levite indeed, who knew he had the Lord God of Israel for
his inheritance, he despised earthly inheritances, would be
encumbered no more with them, but <i>brought the money, and laid it
at the apostles' feet,</i> to be given in charity. Thus, as one
that was designed to be a preacher of the gospel, he disentangled
himself from the affairs of this life: and he lost nothing upon the
balance of the account, by laying the purchase-money at the
apostles' feet, when he himself was, in effect, numbered among the
apostles, by that word of the Holy Ghost, <i>Separate me Barnabas
and Saul for the work whereunto I have called them,</i> <scripRef id="Acts.v-p54.4" osisRef="Bible:Acts.13.2" parsed="|Acts|13|2|0|0" passage="Ac 13:2"><i>ch.</i> xiii. 2</scripRef>. Thus, for the
respect he showed to the apostles as apostles, he had an apostle's
reward.</p>
</div></div2>